‏ Hebrews 7

1:1 formerly (g-11) Or 'of old.'7:1 high (g-11) See Note, Mark 5.7. 7:3 assimilated (h-17) Melchisedec was in his characteristics assimilated to the Son of God. 'Abides' is in direct connection with 'this Melchisedec,' ver. 1. continually. (i-26) 'In perpetuity,' not as ch. 6.20. see ch. 5.6. 7:5 priesthood, (k-13) Only here and Luke 1.9. It is the personal office that a man receives. 'Priesthood' in vers. 11,12,24, is the system itself. 7:6 genealogy (l-6) Not the mere denial of the fact, but that he way not in a position to have one. 7:11 *it*, (a-22) Or 'based upon it.' 7:13 to (b-10) Metecho. 'has taken part in.' It is the perfect tense, intimating an abiding character. see Note q, ch. 2.14. to (c-22) Or 'been occupied with.' 7:14 sprung (d-9) Or 'arisen.' It is a question whether the word alludes to arising, as the sun, or springing up, as a plant. 'the branch.' For 'the branch' was translated 'dayspring' by the LXX, and the verb is used for both in Greek. see Jer. 23.5; Zech. 3.8. 7:17 witness, (e-5) Or 'he is testified of,' Ps. 110.4. ever (f-11) As ch. 5.6; so ver. 24. 7:21 him, (g-26) Or 'to him.' . 7:24 unchangeable. (h-12) Or 'intransmissible,' not transmitted to others. 7:26 holy, (i-8) There are two Greek words used for 'holy' in the New Testament -- hagios and hosios (hosios is used in this passage). The word most commonly used is hagios (corresponding to the Hebrew word kadosh). This, when applied to God, designates him as holy, knowing good and evil perfectly, and absolutely willing good and no evil. When applied to men, it designates them as separated, set apart to God from evil and from common use. The corresponding verb is commonly translated 'to sanctify;' and the word when used as a substantive is the ordinary word for 'saints.' The word hosios, on the other hand, conveys the thought of pious, that which is not profane. It speaks of God in mercy and grace, and of Christ, in whom all gracious qualities are concentrated, as well as perfect piety. It corresponds to the Hebrew chesed, of which the plural (chasadim) is the word translated 'mercies' or 'sure mercies' in the Old Testament. When applied to men, it is in general the sum of qualities which suit and form the divine character in man, as opposed to the human will. It refers to the exercise of gracious suitable affections in the relationships in which we are to God, and (e.g.) to parents. Hence, as suitable affections to God practically constitute holiness, the word is used in this sense for holy. The two Hebrew words are used side by side in Ps. 89.18,19, 'The Holy One (kadosh) of Israel is our king. ... Then thou spakest in vision to thy Holy One (Chasid).' The beginning of the Psalm speaks of the mercies or gracious ways (chasadim) of the Lord. (See, for hosios, Acts 2.27; 13.34,35; 1Tim. 2.8; Tit. 1.8; Rev. 15.4; 16.5.) harmless, (a-9) Or 'guileless,' without an evil thought. 7:27 all (b-33) The word 'this' may refer to the offering for the people, 'this last.' Otherwise it would be simply 'this offering,' of course for others, but the emphasis is on 'once for all.'